Younger Son
Literary Analysis The parable of the Prodigal Son is said to be a two peaked parable. 1 The younger son and his actions forms the first peak and sets up the situation for his brother to be the second peak. It begins with the younger son asking for his portion of the inheritance. After the father divides the property between his two sons, the younger gathers all he has and travels to a distant country. After he spends all the money and a famine hits, the younger son finds himself without adequate food with a job feeding swine. Here he “came to himself” and resolved to return to his father’s house as a hired hand. In this processes, the younger son appears to practice his speech that he intends to give to his father. In this practice speech he states that he has sinned “against heaven and before you,” says he is no longer worthy to be his father’s son and offers to be a hired hand.2 Yet, when the father sees him and runs out upon his return, the younger son does not make it through his speech and never offers to be taken on as a hired hand. It is debated whether the son was interrupted mid-speech or if he changed his mind about what he was willing to do due to his father’s reaction. This is contrasted by his elder brother who later claims to have been worked like a slave by staying home.3 Some have questioned whether or not the younger son showed true repentance or acted purely out of need.4 Yet, the text gives no such clues as to the younger son’s internal motivation which makes this kind of conjecture dangerous. Historical Criticism When looking at the younger son, the first question is which of his actions would be considered despicable to the original audience? Some claim that it begins with his initial request. Deemed “irregular and disrespectful” by some commentaries, others claim that is what not an unheard of request and that “a father could bequeath his possessions to his heirs by drawing up a will or he could give them out in the form of gifts while he is still alive.”5 6 7 Another line of argument states that the problem was not that the son asked for his inheritance but that he first sold it before his father was dead and then left for a far off land.8 In a culture where people lived with their extended family, the inheritor of the land took care of the parent and enriches the family through this. Thus, the son’s leaving was the greatest abomination. Moreover, the son took his inheritance and spent it not among his people and endogamous culture but in a land far away. When the younger son left, it was likely that the family would have had a ceremony pronouncing him dead.9 With the younger son’s return, the father’s actions reverse the assumed pronouncement of his death. The younger son does not return expecting to have his status as a son re-instated, but instead his father focuses on re-instating that status- via the symbolic return of the robe, sandals, and ring.10 The next abomination of the younger son happens in his desperation when he feeds the swine for a job. By the pronouncements in Leviticus 11:7 and Deuteronomy 14:8, working with swine and event touching them is both unclean and an abomination. The audience listening to the parable in the time of Jesus would have recognized this immediately. History of Interpretation Throughout history, the Christian Church has identified itself with the younger son. The younger son is seen as referencing the sinners and tax collectors which Jesus is criticized for eating with. 11 This grows outwards to eventually connect to Gentiles and Gentiles entering into the church. However, this is a dangerous dichotomy to create. When the younger son grows to represent the younger son, the older son, associated with legalistic duty, naturally grows to represent first the Pharisees and then the entire Jewish people. Not only is this caricature dangerous in its perpetuation of negative stereotypes of Jews, this does not accurately reflect the parable. Understanding that Jesus was talking to an entirely Jewish crowd when telling this parable, the younger son representing gentiles simply makes little sense. Moreover, elements such as working with swine do not make sense outside of a Jewish context. At the same time, working with swine, while being unclean and an abomination, would not change the younger son’s identity as a Jew. Thus, the younger son is born a Jew and remains a Jew for the entire story. Thus, the only way that this parable would relate to Gentiles and the Church would be by making it an allegory to highlight repentance, forgiveness, and undeserved grace. Still, Jesus gives no clue in the text that this parable is to be taken as an allegory is for the church.12 Theological Themes and Implications The story of the younger son’s departure and return focuses largely on repentance and forgiveness. If looked at apart from the elder brother, these themes are applicable to every person. This parable can be seen as an extension to the message of in the prophets of the First Testament and stories of the Israelites as they came out of Egypt. The danger of this theological theme comes when grace comes to represent the younger son and the law represents the older son. The implication of this division is that the Jews are viewed as non-hospitable, unforgiving, and concerned with the law and duty. It is suggested instead that we view this narrative as wholly in a Jewish context where there is both law and grace. This way the conversation is within the family and we can recognize that every gathering of people has elements of both younger and elder son within the group.13 Application to Children and Youth Most material aimed at children and youth discuss only the younger son and leave the elder son entirely. This emphasizes sin and the need for repentance as well as highlighting the love and forgiveness off the father. When looking at the wrongdoings of the younger son, children and youth can think about the things that they have done wrong in their life. Then this can be juxtaposed with the message of God’s forgiveness and acceptance. In this way, the younger son can at as a model for children and youth understanding how God’s grace works. Without the discussion of the older son or the context of the parable, anti-Jewish themes are not fully apparent. If the discussion of the Pharisees is not mentioned to give a context for the passage, children and youth will be less likely to make the jump to associating the older son with the Jewish people. Rather, to make it understandable for young minds, it seems apt for discussing this parable as a whole as an entire familial interaction. See the resource center for more help. Citations 1 Leander E. Keck, Luke, John, 12 vols., vol. 9, New Interpreter's Bible (Nashville: Abingdon Press, 1996), 300. 2 Luke 15: 3 Green, Joel B.: The Gospel of Luke. 1997, Grand Rapids, MI: William B. Eerdmans Publishing Company, 585. 4 George A. Buttrick, The Interpreter's Bible: Luke. John, 12 vols., vol. 8 (Nashville: Abingdon Press, 1982), 275 5 Leander E. Keck, Luke, John, 12 vols., vol. 9, New Interpreter's Bible (Nashville: Abingdon Press, 1996), 301 6 Plummer, A Critical and Exegetical Commentary on the Gospel According to St. Luke. 7 The International Bible Commentary: A Catholic and Ecumencial Commentary for the Twenty-First Century, William R. Farmer, Order of St. Benedict, 1998, p.1416 8 Bovon, Francois. Hermeneia: A Critical and Historical Commentary on the Bible. Luke 2: A Commentary of the Gospel of Luke 9:51-19:27. Minneapolis: Fortress Press. 2013, 425. 9 Ibid. 430 10 Ibid. 427-28 11 Soards, Marion L., Thomas Dozeman, and Kendall McCabe. Year C: Lent. Preaching the Revised Common Lectionary. 4 vols. Vol. 2, Nashville: Abingdon Press, 1994, 56. 12 George A. Buttrick, The Interpreter's Bible: Luke. John, 12 vols., vol. 8 (Nashville: Abingdon Press, 1982), 270. 13 Soards, Marion L., Thomas Dozeman, and Kendall McCabe. Year C: Lent. Preaching the Revised Common Lectionary. 4 vols. Vol. 2, Nashville: Abingdon Press, 1994, 58.